By Maya Sabatello
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Extra resources for Childrens Bioethics
Hence, their health status and security are, in comparison, compromised. Second, setting up a list of suspect cultural groups would be inherently arbitrary and even unrealistic. Medical cultures are not necessarily mutually exclusive even if some medical practices are rejected. 101 Furthermore, various medical cultures increasingly mingle with and influence one another. 102 Thus, drawing a list of “suspect cultural groups” is essentially left to the discretion of the states’ law enforcement agencies and is more likely to be abused.
75 The discussion on children and medical and health-related bodily practices reflects the unique status of children. The vast literature has concentrated on the question of substitute decision making and on who is the most suitable to make medical and bodily related decisions on a child’s behalf. The analysis concerns the triangle between the child, the parents, and the state in an attempt to narrate what is in the child’s best interest. Are the parents the most suitable decision makers on behalf of their child?
A. Res. , 61st plenary meeting. N. GAOR Supp. (No. N. Doc. M. 1448 (1989). 142 Lightfoot and Sloper, 277. 143 Elizabeth Such and Robert Walker, “Being Responsible and Responsible Beings: Children’s Understanding of Responsibility,” Children & Society 18 (2004): 231–42. ” Children & Society 10 (1996): 106–16. 145 For example, anthropological research with children, see Lightfoot and Sloper, 277. 146 Priscilla Alderson, Children’s Consent to Surgery (Buckingham, UK: Open University Press, 1993), 3.